Searching for the Unknown Gotlandt churchyards from a Gender and Missionary perspective BY JORN STAECKER Staecher, J. 1996. Searchingfor the Unhnown. Gotlandi churchyards fom a Gender and Missionary Abstract perspectiae. LundArchaeological Reaiew 2, 1996, pp. 63 - 86.. Several graves with grave-goods have been found in Gotland's churchyards. There is no doubt that these graves are Christian and that they are connected with the timber churches on these sites. The men were buried in the southern half of the churchyards, the women in the norchern half. The grave-goods are reduced to a kind of"Sunday-best dress" and there are no finds ofanimal bones, weapons or vesseis, which are typical for the pagan period. This contrast with the funeral rites of the Christian church was always explained as a "syncretism", but surprisingly there are only two parallels in Scandinavia, the other churchyard finds coming from Eastern Europe. The article adresses to two ma.jor questions. \7hat were the reasons for this sexual segregation? Is the "transition period thesis" sufficient to explain the presence ofgrave-goods, or could there be other reasons such as the influence ofan undocumented Russian/Byzantine mission? Jdrn Staecker, Institute ofArchaeology, Uniuersity of Lund, Sandgatan 1, 5-22350 Lund During the end of the 19th, and up to the middle 1988; 1990-91). Gender-determination based of the 20th centuries, several Viking Age graves on the grave-goods shows that women were were discovered when ditches were dug for mo- always placed to the north ofthe church and men dern burials in churchyards on the island of to the south (first stated byThotzig 1970, p. 15; Gotland. In those cases which are documented, most recently by Thunmark-Nyldn 7995, pp. the deadwere found in an E-\Tposition with the 161 f.). To begin with there was uncertainry as to head to the west, and were housed in wooden whether these graves belonged to the pagan coffins. The graves were mainly furnished with period, in which case they would have belonged elements of dress, such as brooches, pins and to a gravefield later occupied by a church, or belts, but also beads, pendants and knives ('West- whether these graves were part of the Christian holm 1926, p. I 04). G. Tiotzig(I969, p.2 1) first churchyard. O. Almgren (1904,p.320) was the noted that tools, weapons, vessels and even ani- first to refer to finds from these churchyards, of mal offerings were missing from the graves. which he listed three. E. Ekhoff (1912, p. 155) There is some controversy regarding the dating increased the number to five, and A. \Testholm ofthese burials, though there is a consensus of (1926, p.104) collated all the finds from a total opinion that they began in the early 1 I th century, of seven churchyards. \X/hile Ekhoff (191.2, pp. but ended - and here the discussion is ongoing - 153 ff.) was already convinced that the graves either in the early 12th (Carlsson 1990) or even were part of a Christian burial place,'Westholm in the early 13th centuries (Thunmark-Nyldn (1926, p. 104) was more reserved, but stated correcdy that "neither charcoal nor burnt bones" were found in these churchyards. However, in 1968 Lagerkif and Stolt (1968, p.122) were still convinced that "the finds in the churchyard r80 A3 indicated a place, which had also served in prehistoric times as a place for cult practices and I burial". Finally it was G. Trotzig (1969, p. 24) who showed that theVikingAge graves belonged 5 to the oldest horizon of the Christian cemetery and that they are definitely part ofthe churchyard. Tiotzig's thesis (1970) was confirmed by the 8O excavations in Garde, where no Viking Age graves were discovered in the church or under its 0 foundations. On the contrary it was shown that o there was a clear relationship berween the buil- L12 IO ding of the church and the general E-\7 ar3 orientation of the graves. Even after this clear o archaeological evidence there were still research- ers who stated that in isolated incidences the churchyard was built on top of a pagan grave- field, as argued by O. Kyhlberg (1991, p. 157) UPk' regarding the finds from Stinga. Most recently, Fig. 1. Distribucion of the Gotlandic churchyard L. Thunmark-Nyldn (1995, p. 161) has again finds and pagan burial places (after Nordanskog 1995, emphasized churchyard that the Viking Age Fig. 11 tab.3). graves have no pagan predecessors. A. Definitive evidence of Viking Age graves in 'We can therefore presume that the furnished churchyards graves were placed in consecrated earth. Earth 1. Burs; 2. Dalhem; 3. Eskelhem; 4. Etelhem; 5. Fardhem; Garda; Havdhem; that has been consecrated (benedictio coemeteri) 6. 7. 8. Hejde; 9. Kiillunge; 10. Stinga. and given the funeral rights (ius is a funerand), B. Viking Age stray finds in churchyards requirement the of Christians. is a for burial It 1 1. Alva; 12. Barlingbo; 13. Bro; 14. Ekeby; 15. Eksta; curious fact that furnished graves in consecrated 16. Fole; 77.Hamra;18. Hangvar; 19. H6rsne;20. earth - which is in clear violation of the rules of Gothem; 21. Klinte; 22. Norrlanda 23. Sike;24. the Latin Church - has never excited more Tingstdde; 25. Vamiingbo; 26.Ydnge; 27 .Yd'stergarn; 28.Y'dte. attention; on the contrary, they have been C. Pagan burial places from the late Viking Age regarded as a clear sign of the transition from 1. Bjars, Hejnum parish; 2. Ire, Hellvi parish; 3. paganism to Christianity. Recent research Lekarehed, Lerbro parish; 4. Slite Torg, Othem parish; compares this phenomenon with the village 5. Uppgarde, Vallstena parish; 6. Gallungs, Vaskinde graveyards of the 13th-l7th centuries in the parish; 7. Broa, Halla parish; B. Gottskalks, Tirikumla parish; 9. M61ner, Vdte parish; 10. Barshaldershed, Baltic countries (Valk I 992, pp.222f.) . According Grcitlingbo parish; 11. Havor, Hablingbo parish; 12. to this, the graves reflect a long transitional Hemse Annexhemman, Hemse parish; 13. Burge, period, in which pagan elements in funeral rites Rone parish; 14. Stora Hallvards, Silte parish lingered on in a Christian context, until finally absorbed. the I 1th centurypagan gravefields and Christian Ifwe look at our example Gotland, we could churchyards are mutually exclusive to particular find this thesis supported by the fact that during parishes (Fig. l). L. Thunmark-Nyldn (1989, p. 64 JoRN sTAECKER 223) interprets this phenomenon by suggesting might have had a similar symbolic meaning as that "the Christian and pagan societies lived side the obolus/Charons coin2. However, in general by side for a long period". A. Carlsson ( 1 990, pp. the transition from pagan gravefields to Chris- 8 f.) is strongly opposed to this thesis. He thinks tian churchyards was a relatively fast process in that the reason for the mutual exclusion ofpagan Scandinavia which triggered off dramatic and Christian places of burial is purely changes. chronological, so that with the building of chur- For the first time the place of burial was ches and establishing ofchurchyards the pagan limited in its extent, meaning that there was only gravefields were deserted, and that this happened a limited area which was supposed to be used for at different times in individual parishes. Carls- burials. It was no longer possible - as with the son (ibid.) therefore regards the churchyard finds pagan gravefields - to simply extend. This limi- as evidence in support ofhis thesis, because they tation in space had serious consequenses for the appear only in parishes with chronologicaly older juridical aspect of the funeral rites. It was no gravefields, but not in parishes with more recent longer possible to continue the ancestral-cult, gravefields. According to Carlsson (ibid., p. 13), because the area on the gravefield most likely to the reason for this is the "socio-political backgro- be regulated - namely the visible grave mound - und", bywhich the individual estate burials were disappeared, and this personal cult was replaced replaced by "central-place sites ofburial" in the by a more anonymous one, aimed principally at form ofchurchyards. the blessing of souls. Only in the case of a few From a chronological perspective Carlssont persons, such as church-founders or people buried thesis appears reasonable, but there is one pro- close to the church foundations, did the older blem: the furnished graves in consecrated earth rype of cult continue (Aribs 1978). It is no longer are not as widespread in VikingAge Scandinavia ascertainable whether the churchyard was with as might be expected. In Sweden there is only one or without monuments, but people were buried parallel from Lelaand in Dalarna (Serning 1982). closer together and the church adopted the r6le L. Ersgird (1993-94, p. 84) thinks that the of providing homage to ancestors. furnished graves, which were found under the The second innovation was the segregation porch at this site are associated with an earlier ofthe sexes in the churchyard. From the pagan phase of the churchl. Another exception could gravefields no example of segregation where be the burial site of Grodby on Bornholm women are positioned to the north and men to (\Tagnkilde 1996), where several graves the south is known3. There is, moreover, no accompanied by knives, coins and even pottery archaeological evidence that women were buried (both fragmented and complete vessels) were in a special area of the gravefield. Here too there found. must have been considerable changes in the The normal nature of Scandinavian juridical status ofthe sexes. Further investigation churchyard graves is burials without y grave- is needed to find out whether the social status of ^ goods, as known from urban communities such women changed in a positive or negative way, as Lund (Mirtensson 1963 a-b; Mirtensson but at least we can state that the female sex got 1976;Mirtensson 1980, pp.47 ff.) and Sigtuna exactly one half of Godt acre.